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Notes

I will try to briefly highlight some of the significant differences in Mark's
passion account from the other Gospels.

A MORE NEGATIVE PICTURE OF THE DISCIPLES

Judas

Luke (22:3) and John (13:2) indicate that the Devil/Satan enters into Judas
to have him betray Jesus to the authorities, so it wasn't really his fault. In
Matthew (26:15), Judas agrees to betray Jesus *after* they have promised him 30
silver coins -- Judas is motivated by personal greed. However, in Mark (14:10),
Judas offers to betray Jesus to them before they have offered him any money. His
actions are not controlled by the demonic nor motivated by greed.

Mark emphasizes that the betrayer is "one who is eating with me"
(14:18d, see also 18b, 20c) and "one of the twelve" (14:20b).

A theme I have used is that "It was an inside job." Very seldom is
a church torn apart by outsiders. I know of many congregations that were
destroyed by their own members fighting and arguing with one another. Mark makes
it clear that Judas is one of the insiders.

Peter

When Jesus predicts Peter's denial in Mark, he says, "You, *today* --
this night -- before the cock crows *twice* -- you will deny me three
times" (14:30 -- the words marked ** are found only in Mark). Mark
emphasizes the suddenness of Peter's denial -- it happens today, and the fact
that the cock crows twice. I would think that the first crowing would have
served as a warning and reminder to Peter -- but it doesn't.

In Mark, we are told that Peter is "warming himself by the fire"
(14:54). He is seeking comfort while Jesus is facing a very uncomfortable
situation (see comments below about the greater harshness in Mark). It is while
Peter is in this comfortable position that a servant girl sees him and *stares
at him* and offers the first challenge to his connection with Jesus (14:67).

In Mark, it is the same servant girl who *repeats* her observation that he is
one of them. She is certain that he is one of them. He continues to deny it.

Mark reminds us of Jesus prediction about the cock crowing *twice* and tells
us that the cock crowed *a second time*. Didn't Peter hear it the first time?
Wouldn't that have jogged his memory about what Jesus had said?

Peter is presented as even more dense in Mark than in the other gospels.

other disciples

Only Mark tells us that in the Garden of Gethsemane, the three disciples
"didn't know how to answer him [Jesus]." The are presented as slightly
more ignorant than in the other gospels.

In the longest, unique section of Mark's passion (14:51-52), a follower of
Jesus is so intent on running away, that he leaves his clothes behind and flees
naked. He would rather "be exposed" than to be arrested with Jesus.

GREATER HARSHNESS IN THE ARREST AND TRIAL

Only Mark tells us that Jesus it taken away "under guard" (14:44).

Mark emphasizes the falsehood in the testimonies against Jesus. The following
are only in Mark, or stated more strongly in this gospel: their statements did
not agree with each other (14:56b) some gave this false testimony against Jesus
(14:57b) but even their testimony was inconsistent (14:59)

Mark also has a greater emphasis on Jesus' silence by adding the phrase
"He gave no answer" (14:61), but only Mark has Jesus answer the
question, "You, are you the Christ, the son of the Blessed?" with
"I am" (14:61-62).

There is a greater emphasis on the punishment Jesus received before the trial
(14:65). Some *began* to spit on him -- implying that the spitting continued.
*They cover his head* and hit him. The servants *continue to slap him* as they
take him away. (Phrases in ** are only in Mark.)

Mark includes the "scribes and the entire council" as part of those
who decide to turn Jesus over to Pilate (15:1).

BARABBAS

Mark tells us more about Barabbas than the other gospels. In John (18:40), he
is just a robber. Matthew (27:16) tells us that he was a "infamous"
man or "notorious prisoner," but no mention of his crime(s). Luke
(23:19) indicates that he had committed murder, perhaps during a riot or revolt
in the city which he started. Mark (15:7) also tells us that he had committed
murder, but in addition that he was with the rebels. The riot/revolt was not a
spontaneous act, but a planned rebellion against the Romans. If what I suggested
about the Palm Sunday actions and words that they were a cry for a mighty,
military leader who would overthrow the occupying forces, Barabbas, especially
in Mark, fits the roll better than Jesus.

PILATE

Only Mark tells us that "Pilate wanted to please the crowd"
(15:15a). Perhaps this could be related to Peter seeking personal comfort by the
fire and by denying Christ. I wonder how many people seek to follow Jesus in
order to please themselves, e.g., "I'll go to heaven when I die," or
to please others, e.g. "My grandparents expect me to be at church every
week"?

SIMON OF CYRENE'S CHILDREN

Only Mark tells us that Simon was father of Alexander and Rufus. This might
indicate that his sons were known to Mark's community.

THE PROPER PARADOXICAL CONFESSION

The centurion makes a confession in all three of the Synoptics, but in Mark
it is the most paradoxical. Literally:

Truly, this human being ("anthropos") was the Son of God (15:39c)

Matthew omits "human being," writing: "This one was the Son of
God" (27:54d) Luke omits "Son of God," writing: "This human
being was innocent/righteous" (23:47c). Especially for Mark, to properly
understand the divinity of Jesus ("Son of God" -- a term Jesus never
uses of himself), one has to see the human Jesus ("anthropos" and
"Son of man" = Heb. phrase for "human being" which Jesus
often uses of himself) dying on the cross.

CONCLUSION

In Mark the disciples are presented in a more negative light than the in the
other gospels. At the same time, Mark has a greater emphasis on unconditional
grace. Mainly because he needs to!

Even though Jesus is aware that one of the twelve betray him, another will
lie to him and deny him, and all will desert him; he still shares the fellowship
meal with all of them. They all prove unfaithful to Jesus (an emphasis in Mark),
but Jesus remains faithful to them.

This is especially true in the case of Peter. Mark's stresses his stupidity
by having the cock crow twice, but Mark also redeems him by having the angel at
the tomb single out Peter: "Go, tell his disciples *and Peter* that he is
going ahead of you to Galilee" (16:7).

Perhaps more than the other gospels, Mark has a greater sense of the two
natures of Christ. He is a human being (not a divine man), illustrated not only
by the centurion's confession, but also Jesus' repeated phrase "Son of
Man," which is a Semitic way of saying, "a (mortal) human being"
(see its use throughout Ezekiel, e.g., 2:1) and the great suffering he endures.
He is also the Son of God, a title which appears in the first verse of the book,
as well as the centurion's confession -- a title which can only be properly
understood in Mark after the crucifixion.